Mandukya Karika Lecture 070 on 28 September 2022

Full Transcript(Not Corrected)

Om Jananem Sharadam Devem Ramakrishnam Jagadgurum Adapadmetayo Sritva Pranamami Mohor Moho Om Bhadram Karne Vishrunayamadevaha Bhadram Pashyam Akshabhirya Jatraha Sthirai Rangaiye Sthushtu Vagum Sastanube Yashemadevahitayadayoh Swasthina Indro Vridhashravaha Swasthina Pusha Vishvavedaha Swasthina Starksho Arishtanime Swasthino Brihaspatir Dadaato Om Shanti Shanti Shanti Hare Om Om O Gods, may we always hear with our ears what is auspicious. O worshipful ones, may we with our eyes always see what is auspicious. May we live our allotted life hale and hearty, offering our praises unto Thee. May Indra of ancient fame bestow auspiciousness on all of us. May the all-nourishing potion be propitious to all of us. May Garuda, the destroyer of all evil, be well disposed towards all of us. May Brihaspati ensure all our welfare. Om Peace Peace Peace be unto all. We have come to the last part, the twelfth mantra of the Mandukya Upanishad. The twelfth mantra goes like this. This twelfth mantra is concluding what is the describing the nature, which is the goal and by attaining which one becomes liberated and if that individual still survives, he will be called a Jeevan Mukta. So mantra twelve goes like this. That which has no parts, here part means soundless, matra means a, u, ma and um. We are talking about that fourth sound, but this is no sound at all. Though it is called a part, really it is not a part, but just to convey for us ignorant people, this analogy of parts is introduced. But that which contains all the parts, that which is the whole, that which is the cause, that which is indescribable, that is called a matra. Even the word chaturtha, the fourth. If you say fourth, you have to remember third, second, first, fifth, sixth, etc. No, it is just only for the uneducated, for the non-understanding mind, to give an idea like what we call in Vedanta, shakha chandra nyaya. Somebody doesn't know what is the moon, so they show the branches of a big tree. He can see the branches and in between those branches, a particular bright luminary is visible and that is called the moon. This is called shakha, means branches, chandra nyaya, analogy. Nyaya means analogy. So, we should not take a matra is like shukha, dukkha, matra and amatra. No, it is something describing something which is truly indescribable. And because it is everything, avyabhahar yaha, no transaction, no action, no interaction is ever possible. Why is it not possible? First of all, it is not necessary. Second, now it is not possible also. Why is it not necessary? Because here is psychology involved. Why do we do any action? What is the goal of any action? Whether we do some action, whether we do not do any action, the goal is to be happy. Nirbhaya, that is what we were discussing in our last class. Nirbhayo bhavet. Brahman is of the nature of fearlessness because there is no second, because fear comes only from the second. Fear means only fear springs from two causes. I may lose what I have and I may not get what I want to acquire, possess. And Brahman being satyam jnanam anantam anantam brahma there is nobody, there is nothing which is to be desired and a desirer, that division itself is not there. So this is called avyavaharyaha. Prapancha upashamaha. The world, that means the states of experiences that we go through, every jiva, every prani. What are they? The waking, the dream and the sleep states. They are not there. Upashamaha means they became merged. Merged means the limitation is gone. Where? Brahman. So this prapancha upashamaha is what we used to experience in our state of ignorance and we call it prapancha, jagat, etc. It doesn't even exist. Then a great doubt will come. Whatever ananda, happiness we derive is from an object. This doubt, it troubles everybody. There is no object and I cannot experience and then unfortunately Vedanta also confuses us very much. Vedanta tells us, when you are asleep, you are in anandamaya kosha. How do I know? Well, Vedanta counters, when you get up, what is it you are saying? I slept happily. That means you are experiencing happiness and the counter objection for that is, it is true. But I don't know. I know only after waking up. If I am eating a sweet, I know I am eating a sweet and sweet is providing me some happiness. But when I am asleep, I am not aware. It is a complete wrong idea. I am fully aware that I am happy. That is why when we wake up, we don't say, I am happy. We say, I was very happy. I slept well. Sukham aham aswapsham. Aswapsham means I slept well and at that time I was very happy. I may not be very happy upon waking up. Especially if we see some people, some events we are expecting, memories come back, we are not happy. This is the doubt that plagues everybody. If I become one with Brahman, then how do I know? Maybe I have heard it an empty number of times. The fact is that a person is completely self-conscious in the state of Brahman. It is not a state of unconsciousness. It is a state of full consciousness. But in that full consciousness, there is only awareness, I am. Ever present, without past, present and future, I am. But that cannot be described. That can only be experienced. That's why even Sairam Krishna failed to explain it to his disciples. Even though he promised, I will tell you, when he entered into that state, there is nobody to speak, nobody to speak with. This is the condition. So that is called Shivam. Shivam means pure bliss. Why is it pure bliss? Because it is Advaitam. Every other bliss is called Dvaitam. Dvaita, Sukha, Ananda. There must be an enjoyer. There must be an object for enjoy. And the instruments must be correct. The time must be correct. The place must be correct. There should be no fear. There should be no worry. When all these conditions are completely fulfilled, we get how much time? For a very short time. Kshanika Matra. But here, there is no Dvaita. I am not deriving happiness. I am happiness. And I know I am happiness. And I am completely conscious. I am completely happy. If we want an analogy, a very poor analogy, supposing you are very hungry, you are invited, or you are in somebody's place, and then they have specially prepared either for your sake or on some auspicious occasion, first class food material. You are hungry. You are capable of eating. And you are served only with all things that you like very much to the exclusion of everything else. And they served you with love and to your full heart's content. And a few seconds after eating, what is the state of your mind? I am so happy. You are conscious. You are so happy. That is comparison to Brahmananda. But only one thing you remember. This is also Brahmananda. But it lasts only for a very short time. Why? Because eating is over. That sensory experience is over. And what remains is only memory. Experience is over. Memory alone remains. Whereas this Brahmananda, it is not memory. I don't require memory. It is fully conscious state. I am so happy. I am Ananda Swaroopa. I am happiness. And it is unbroken. But as I said, words cannot convey it. So it has to be experienced. For that purpose only, we are studying Bhagavad Gita, Vismandukya, Upanishad, also the Gospel of Sri Ramakrishna. Every scripture is only meant for that. In fact, the whole life is meant for that. Though, consciously, people may not be aware of it. So it is called Advaitam. Evam omkaram atma eva. Thus, Atma is Omkara. Omkara is Atma. Earlier from mantras 9, 10, 11, the Akara is equated with Jagartha sthana of the Atman. So the second matra of Omkara called Ukara is equated with the Taijasa or Swapna state of the Atman. And the Makara was equated, we have seen, with the third state called Sushupti. Now we are talking about the fourth state. How do we know? Amatraha Chaturthaha. But what is this state? Not like Jagratha, not like dream, not like sleep. It is Avyavaharyaha. Prapancha Upashama. Prapancha Upashama means world. World exists for us only in the waking state, dream state, dreamless state. Even in dreamless state, where is the world? In the Bija Rupa, causal state. So evam, thus. Remember, why evam means thus? What is the meaning of thus? Well, we are supposed to have practiced the Upashana of A and Vishwa and Virat, U, Taijasa and Hiranyagarbha, Ma, Prajna and Ishwara. Then only we will be able to have a glimpse of this fourth state. Evam, thus. The scripture is telling. This is not Gaudapada's creation. This is the Shruti itself is telling. Twelfth last mantra of this Mandukya Upanishad. Omkar and Atma, there is no difference. What is the difference? Omkar is the name, Atma is the named. Narayana is the name and that Being who is understood as the Paramatma, the named, so that is Narayana. And Samvishyati Atmana Atmanam Ya Evam Veda Evam, thus. Thus means Omkar and Atma is one and the same. God and His name are one and the same. The name and the named are one and the same. He who realizes this. Veda means knowledge. We also through faith we say they are one. But this person has actually realized by attaining to that state by Upasana, prairie deal sadhana. What happens? Atmana, that is by his mind. Here Atmana means by the sadhana done through the mind. Atmanam Samvishyati He becomes one. Samvishyati means merges, becomes one, unifies completely, gets rid of all differentiations. Atmana Atmanam Veda That means person knows Aham Brahmasmi Guru can only tell Tattvamasi, the word that. Until that the Guru can help us. Like Totapuri came and told to Shri Ramakrishna that you remove all thoughts. Thoughts of what? Thoughts of the waking, thoughts of the dream, thoughts of the sleep. And Shri Ramakrishna said I could remove every other thought but that of my Divine Mother. And Totapuri helped him. And Shri Ramakrishna next time as if he took a sword of discrimination and cut that Divine Mother's thought into two and there afterwards his mind became merged. Then what was the experience? Aham Brahmasmi I am Brahman. Such a person is called Jeevan Mukta. So that which has no parts, it is actionless, it is incomprehensible, it is the cessation of all phenomena, it is all bliss and non-dual. Aum is the fourth and verily the same as the Atma. One name is Aum, another name is Atman, Paramatman, Brahman, Eshwara, Narayana, Rama, Krishna, Ramakrishna, Jesus, Buddha, Allah, Maunam according to Ramana Maharshi and Shanti according to Ramana Maharshi. These are all synonymous names, words for that one indescribable state. Now Gaudapada, he gives his commentary but here he gives the result. So in the Karika 25, we have entered in our last class. Pranavo brahma nirbhayam pranave nitya yuktasya nabhayam vidyate kvachit So what is he telling? One should fix the mind on Pranava. Pranava means Omkara. Omkara, another name for Omkara is Pranava. Now Gaudapada introduced, earlier it was Omkara. Now he is calling the same thing as Pranava. What is the meaning of Pranava? Pra plus Nava, ever new. It never becomes old. Why? Because time and space do not affect it. Therefore it is Prakrishna roopena navaha Puraapi navaha Another meaning given by some other commentator says Prakrishna roopena nayate That is one which takes the sadhaka to the highest goal. That is also called Pranava. We do not need to bother too much about it. It is Omkara. Pranava, Omkara, same meaning. So what is Gaudapada telling? What the earlier 12th mantra has said, he is telling Pranave chetaha yunjeetha Chetaha, our mind. Pranave yunjeetha One must fix it in Pranava and meditate. There is a beautiful meaning that this word Pranava has been introduced by Patanjali Maharshi in his Raja Yoga. He says Ishwara Prakruti and Purusha is there Ishwara Purusha viseshaha Dasya Vachakaha Pranavaha The name for Ishwara is called Pranava and Tat Japaha Tat Artha Bhavanam and Japa should be done of that Pranava. Pranava is the word used by Patanjali Rishi to mean Ishwara or what Vedanta calls Brahma. So Omkara and Pranava are one and the same. But what does Patanjali say? Tat Japaha One has to do Japam. Japam means repeat. What is the meaning of Japam? Tat Japaha Dasya Japaha Ishwarasya Japaha Tat Artha Bhavanam One has to dwell upon the meaning. What is the meaning? I am beyond Prakruti. I am that Purusha which has absolutely no relationship with Prakruti and what is called Prakruti in the Sankhya Yoga. What is called Prakruti in the Yoga system? Patanjali Rishi that Prakruti means Jagrat Avastha Swapna Avastha and Nidra Avastha Sushupti Avastha I have nothing to do. That is what exactly is being said here. So through practice you may take lives. This mind has to be completely fixed. Pranavo Dhano Sarohyatma Brahmatal Akshamachyate Apramatvena Vedhavyam Sarvat Tanmayo Bhave Remember Mandukopanishad gives this beautiful analogy. By a purified mind take this arrow called Pranava and take the Dhanu Dhanu is this Pranava and fix the arrow. What is the arrow? Purified mind and just Upasana is that bow. Through Upasana this mind is thrown out. From where? From all these three states and it must pierce that goal. What is that goal? Atma. Piercing means here don't exercise your imagination and say that just like a man discharges an arrow, the idea is like water. Take one drop of water or a glass of water and pour it in ocean. That is the better analogy. So like that pierce the Atman and become one with the Atman. This is what he means. Pranave Chetaha Yunjita That means this mind should completely become merged in Brahman. Should not think I am the mind. There should be nothing else but pure self-consciousness. I am Brahman. And Pranava helps us. So Pranavaha is another name for Brahma. Pranavaha Brahma Pranavaha is Brahma. What is the meaning of Brahma? Nirbhayam. There is no bhaya. As I said earlier, Vriti Advai Bhayam Bhavati Only if there is a second thing. So even family people fear what happens to my wife if she dies. One fellow was crying, crying and crying and his wife tormented him for a long time. He was crying and crying and then somebody asked, Why are you crying? Oh, my beloved wife is no more. I cannot bear. Later on, that fellow who asked took that fellow aside and said, Truly, tell me the real meaning. Why are you crying? He says, Baba, previously she was quarrelling with me no doubt but she was an excellent cook, excellent housekeeper. Now I have to do all those things. It is difficult for me to be happy. I am only weeping because of that. Lest you may think I am making it up, what does Ramakrishna say when the man is dying, his wife, she catches hold of his collar as it were and says, You are nicely going away. What have you left for me? But once a person attains God, I am using these simple words, what is called Brahman is called God. Pranavo Nirbhayam Brahman. There is no fear at all. Pranave Nitya Yuktasya. One who is ever united with this Pranava, which is Brahman, Navayam Vidyate Kvacham, he will never again become a victim of fear. Now fear means here, ordinary words, what we understand is, somebody is about to kill me. But that is not the only fear. A person who doesn't have food, he fears. A person who doesn't have water, he fears. A person who is suffering from maybe asthma and he cannot breathe properly even though such a nice air-conditioned room is there, he also fears. Fear meaning what? I will not be what I am now. That fear completely disappears for whom? Pranave Nitya Yuktasya. Nitya Yukta. Nitya means not half an hour, one hour, but forever becomes completely united with Navayam Vidyate Kvacham. So one should slowly practice, fix the mind on Omkara. Omkara is fearless Brahman. For one who is ever established in Omkara, there is no fear anywhere at all. Let us see what Sri Ram Krishna is telling. Brahman or God is the only source of security. That means what? Other than Brahman, what is there? You may ask. For that, in this Upanishad, we get the answer yes, you the Jeeva, so long as you have not realized, you think you are separate from God, you think you are separate from the whole world. You are separate from the world. You are separate from God. I am separate from God. I am separate from the world. That is called Jeevatva. This feeling is called Jeevatva. And then we get fear because even God also creates fear. Maybe if I do something good, God may be pleased. If I do something wrong, God may get angry. So that is why Bhayat Tapati Suryaha. Bhayat Agnihi. Bhayat Indraha. Bhayat Suryo Udeti. Duttya Rudhavati Panchamam. Everything becomes fearful because of the rule of that Parabrahman. If we think we are separate, separation is the root cause of fear. That is the idea. See, what Sri Ram Krishna says? Bound souls, worldly people are like silk worms. The worms can cut through their cocoons if they want. But having woven the cocoons themselves, they are too much attached to them to leave them. And so they die there. And that is called Maya. And then there was a situation where this conversation occurred. An elderly man who just cremated his only son and he is a friend of Shardacharan. Shardacharan finding that man inconsolable brought him to Sri Ram Krishna. I am not sure whether it is the same Mani Mallik. It looks like that. So, by this time, Ram Krishna had become better acquainted with the author who related the cause of his friend's grief. The master then sang as if to himself to alms, to alms the Bengali song is to alms to alms O man, death storms your house in battle array bearing the quiver of knowledge. Mount the chariot of devotion. Bend the bow of your tongue with the bowstring of love and aim at him the shaft of Mother Kali's holy name. Here is a ruse for the free. You need no chariot or chariot here. Fight your foe from the Ganges bank and he is easily slain. The Thapariya purport of this song is remember God's name, surrender yourself to him, remember him always. That is what Bhagavan Krishna also says. I will come to that. Again Sri Ram Krishna said, what can you do? That means if you are born, death is inevitable. Be ready for death. Death has entered the house. You must fight him with the weapon of God's holy name. God alone is the doer. It is a profound verse. They are no less than what we call Shruti Vedavakya. What does Ram Krishna mean? Now I can explain ours and ours together. Death. Death means what? Death means the fear. A person who is hungry doesn't have food, he fears death. A person who is thirsty cannot get water, he fears death. A person who thinks he cannot live without money, possessions, house, wife, children, friends, parties, anything, he fears. That is why it is said, solitude is the greatest, greater fear than even death. People prefer death even to solitude. So, anything that makes us fear, that is called death. And death has entered the house because I isolated myself from Amrutattva, immortality, who is other than God. Even though I am potentially divine, I am thoroughly ignorant of the fact I am divine. And that is called death. That forgetfulness is called death. But is there any way out? Sure. You must fight him with the weapon of God's holy name. That's why a very important song for us is that you always repeat the name of God and say Ram Krishna or somebody who has written this, composed this song, call his holy name. And with that you fear death. There will be no death. Bhagwan Shri Krishna, He is also telling Arjuna who was overcome by delusion, moha. What does He say in the 8th chapter, 7th shloka, Tasmāt sarveṣu kāleṣu mām anusmara yudhyaśa How? Mayy arpita mano buddhi mām eva eśyasi asaṁśayaḥ Always, therefore, remember me. And then you do whatever duties you have to discharge. But what type of remembrance? Not like a parrot, not like a bird who listens to some words. Mayy arpita mano buddhi mām eva eśyasi asaṁśayaḥ Completely dedicate your mind, your buddhi, your intellect, your body, your mind, everything. Under every circumstance. Think of me at all times and fight. There is no doubt that by dedicating your mind and intellect to me, you will attain me who is of the nature of Nirbhaya. That's why Saint Paul said, Pray without ceasing. That is, remember. Prayer means remembering. Remembering God. If we remember God, we are in God. God is surrounding us. We have absolutely no fear at all. Where do we get this idea? The whole book called The Power of a Pilgrim is illustrating. Everything else we hold on will be either a waking state or dream state or dreamless state. And time will affect everything because waking time will change waking into dream. Time changes dream into sleep and time changes sleep into waking. This almost infinite thing is going on. But for a person who is ever abiding in the Pranava Omkara, that is Atman, that is Bhagawan, who is ever remembering, the knowledge of the Om doesn't feel insecurity in any place, at any time or in any situation. This knowledge that God is with me, I am in God ever is called abiding in Brahman. Fear is Samsara is the name for Samsara is fear and fearlessness is Moksha. Moksha means to know that I am Brahman. O Kaunteya, proclaim everywhere with a loud voice my devotee who has offered his body and mind to me is never ever going to suffer. And the same idea is continued in Karika 26. He indeed means Omkara is Param Brahma. He is the Saguna Brahma. He is the Nirguna Brahma. Narayana is the Saguna Brahma. Brahman is the Nirguna Brahma. And for both of them Omkara is the best syllable. Every other name is included in Omkara. So, it is said Aparam Brahma. Aparam means supreme. Aparam means Saguna Brahma. The lower Brahma, Saguna Brahma, Eshwara, Devi, Narayana, Shiva, God, all these are names. For him, Pranava Omkara is the symbol. Similarly, for Parabrahman also, Pranava only. So, first it will take us to the first floor and the same Omkara like staircase takes us to the roof also. That is the idea. So, this Pranava is Apurvaha means there is no second. It is unique. Unique means supposing there is Taj Mahal. Taj Mahal is unique. Not like that. Not one object among millions, billions of objects. This is the only object that is called Apurvaha. Anantaraha. That is Advaitiyaha. No second object exists other than Brahman. Apahyaha. It doesn't have anything outside also inside. Na Aparaha. There is nothing other than Brahman. And this Brahman is Avyayaha. Aya means that which slowly decays, gets destroyed. It means changes. It means subject to time and space. Now, this is a description for the purpose of meditation or Upasana. So, this 26th Karika says that sacred syllable Pranava or Omkara is really the lower Brahman. It is also the supreme Brahman. This Omkara is without beginning. That means there is no cause for it. It is unique. Without anything outside it. It is unrelated to any effect. And it is completely changeless. Omkara is without cause, without effect, without inside, without outside and without decay. Now, we have to understand Brahman is both the Saguna and Nirguna. And Omkara is a symbol for both Saguna and Nirguna. So, the sound part of Omkara, the name part of Om, that is Omkara is Saguna Brahma. And what is that? A, O and Ma and the silent part. Remember, you have to remember Amatra, Chaturthaha. That silent part represents Nirguna Brahma. That is you have to understand how Omkara is a symbol for both the Saguna Brahma and Nirguna Brahma. When we say A or O or Ma, then it is representing Saguna Brahma. When through Upasana we cross merging Akara in Omkara, Omkara in Makara, then only we come to that silent part which is called Amatra, which is called Chaturthamatra. Only for conventional sake, not really. That silent part represents the Nirguna. Why is it called silent part? Shankaracharya gives beautiful explanation. Sound has a limitation. You see, you shout and some people can hear. And if you use loudspeaker, some more people can hear. But even that also, people cannot hear. If somebody is in deep sleep, even the microphone is blaring, but they can't hear anything. Limited. Limitation is there. Sound has tremendous limitation. Not only space wise, not only time wise, meaning wise also. If somebody is shouting in Chinese language or in Telugu language, you cannot understand anything. So to understand, some sound you hear, but meaning, it is meaningless sound. And that doesn't help anybody, that doesn't really work. But that silent part, silence means what? There are no limitations. Limitless sound is called silence. Limited silence is called sound. We have to understand. So if anybody does Upasana, that means he goes beyond cause and effect. That means he goes beyond waking, dream and dreamless. He becomes one and that Omkara can help us like a staircase. Slowly, you can say, Omkara is like a ladder. It has got three steps. Fourth is not a step, but fourth is the very goal, the roof in Sri Ramakrishna's words. So Omkara can be used first for Sarguna and we have to use Sarguna and only we have to evolve and in the end that very Omkara will work like a catapult. Put a stone in it, build it and the stone separates and it goes. Or in Mandaka Upanishad analogy, like a bow. The bow is necessary to make the arrow fly. But once the bow is, the arrow is released and the arrow becomes one with its target and it has nothing more to do thereafter with the bow etc. We will enter into the Karika 27. It is also more or less the same meaning. He is repeating because repetition is for our own good. What is he telling? Pranavah he definitely, Pranavah Omkara, Sarvasya Adi He. It is the beginning and that is the help to all of us. What does it mean? Adi He means here waking state and Pranavah is Madhyam. It is also the middle part. What is the middle part here? Middle part means the Taijasa state, Swapna state. Tatha Yuvacha Antahah. Here Antahah means what? Pranavah is also represents the Nidra Vastha where the subject and object, the dual state of doer and the action or object, the knower and the known, everything becomes as if merged. But even Pranavah takes us even beyond these three states and Pranavah as I said either like an arrow or like the stepped ladder helps us to go beyond. Another analogy is that a person goes up to the spring board and he takes a jump and dives into the water. So this Pranavah is that bow that helps us release the Atman in the form of knowledge and we realize that I am Brahman. So Pranavah is Sarvasya. It is the beginning, it is the middle, it is the end. It is the waking, it is the dream and it is as well as that which is beyond the sleep, beyond all the three states. Evam hi pranavam Natva. Thus knowing, realizing, not intellectually knowing but realizing through Upasana. Realization is possible only through Upasana. Anantaram that means once I become one with the help of the Pranavah. Like the arrow becomes one with the target. Remember that Bana is purified mind. That arrow and what is the target? Atman. And then one becomes completely unified with the Atman. This is called Gnatva. This word Gna has a very special meaning from the sadhana standpoint. There is what is called professor's knowledge. There is a sadhakas complete acceptance of scriptural truth that is another kind of knowledge much superior to any professors but a person who really tastes or what is called realizes God. That is the real meaning. Ram Krishna has a beautiful way of saying some people have heard about sugar, milk. That is the professors. Some people have seen it. That is the sadhakas. Some people have actually drunk. That is the realized souls. Only the last person's knowledge is complete knowledge. So Pranavam Evam He Gnatva. Knowing Pranavam that it is the beginning, it is the middle, it is the end. It is the birth, it is the living, Srishti, Stithi and Laya. It is Jagrat, Swapna and Sushupti. Gnatva realizing. Anantaram Tat. What happens? Tat Anantaram Vyashnute. Vyashnute becomes He becomes completely merges. Literal meaning of the Vyashnute means attains. He reaches. He knows. But all these are very inadequate words. But the meaning is like water poured into water, milk poured into milk, oil poured into oil becomes one without any, what is called Vijatiya Veda Sajatiya Veda Swagata Veda Veda Rahitaha. Omkara is indeed the beginning, the middle and the end of all. Having realized Omkara thus one certainly attains that immediately. So every state below that is associated with Maya. What is Maya? Maya means to know I am not God. On the other hand, Maya means to know I am the body, I am the mind, etc. And that Maya will be transcended over, crossed over through this Upasana. And that is what through meditation is slowly to go first through, go beyond Mamakara and then go beyond also Ahamkara. First task is that I am not associated with anything outside this body and mind. And second is I am not even associated with the body. Third is I am not even associated with the mind. Fourth is I am Brahman. These are the four steps. So with, then what happens that when a person attains it, then he realizes, just as a waker realizes that I created my entire dream world. It doesn't really exist. I only became everything. Therefore, Sarvam Khalvidam Brahma. With Maya Shakti I create this world, the waking universe. With the same Maya Shakti I create the dream world. Thus, understanding the Pranava in this manner, a person realizes that Brahman and that Brahman's name through the mind is called Ahamkara. So knowing Ahamkara as one with Brahman is realization. So that is how like a person upon waking up, he realizes that he is the waker and he has only been dreaming. I created my dream world and I sustained my dream world and I again broke up or destroyed my dream world but only upon waking up. That is why Uttishthata Yagratha Prapyavarana Nibodhatam. Karika number 28. Same ideas but put in slightly different words. So what is this is Gaudapada Karika on the 12th mantra of the Mandukya Upanishad. Pranavam Hi Eswaram Vidhyat. Pranava, Omkara should be known as none other than Eswara. And where is this Eswara? Sarvasya Hridisamsthitam. He is in the hearts of everybody. In what form? Aham, Aham, Aham. I hope you remember Bhagavad Gita the Lord says this very idea. That is the same idea Gaudapada is telling. So this Pranava, Omkara is none other than Eswara Vidhyat through Upasana. And where is this Eswara? Sarvasya Hridisamsthitam. He is in the hearts of everybody. Not only in the hearts of everybody he is inside, he is outside, he is everything. Sarva Vyapinam Omkaram. Sarvam Kalvidam Brahma. That is the idea after knowing Aham Brahmasmi that is the most important idea Gaudapada is putting in his own unforgettable words. Omkaram Sarva Vyapinam Matva. Knowing Omkaram as Sarva Vyapi. Vishnu. Vishnu means what? He who is everywhere. Does Vishnu remain only in Vaikuntha? No. He is everywhere. So what we need to say is is he not in Vaikuntha? He is, what we need to say he is only in Vaikuntha is fanaticism, ignorance. He is also in Vaikuntha because he is on the earth, he is on the heavens, he is in the pathala. So he is everywhere and that is the idea whether in Puranas, in Upanishads, in this Vedas, everywhere that is the idea. So Omkaram Sarva Vyapinam that means like clay pervading the entire, even if there are billion pots, pervading all the billion pots, all the billion pots they do not exist. No pot exists. What exists then? Only clay. Clay in the form of Nama Rupa, small pot, big pot, round pot, square pot and long pot, short pot. If you don't understand, you will go to pot. So Eswaram Vidyat and then such a person is called Dheeraha. Dheera means buddhima. Dheeraha means buddhi. Buddhi means understanding. Understanding not a professor's understanding, not a bhakta's understanding but a realized soul's realization. Omkaram Matva. What has become? Nashochati. He never grieves. Why does he not grieve? Because there is nothing to grieve for. He is everything. He is all in all. He is Brahman and therefore he is Anandaswarupa. He knows it. I am Anandam and he swims in the ocean of bliss. No Omkara to be Eswara ever present in the minds of all. The man of discrimination, Dheeraha realizing Om as all pervading, doesn't grieve at all. There is no cause for him to grieve. If he remains, if his body mind remains, if still by God's grace such a person is called after realization a Jeevan Mukta, he ever remains a witness and he witnesses all thoughts not only in that particular mind, in the minds of everybody. Saying that Brahman is in the heart it may present that we should not literally take it Brahman is in the heart but Eswara in the heart he is in the heart, he is inside the heart, he is outside the heart, he is everywhere. So the Karika comes to an end with the last 29th. This silent part of Omkara Anantamatra is manifesting in the form of every sound in this world. Then what happens? Dvaitasya Upashamaha He will be completely he goes beyond all dualities. Dvaita means duality that means duality means what? He goes beyond the waking that means beyond Virat, beyond Hiranyagarbha, beyond Eswara that means he knows I am Brahman that is called Upashamaha earlier also we came across that word Prapancha Upashamaha Dvaitasya Upashamaha then Shivam all bliss he swims in the ocean of bliss Omkara Enviditaha and whoever realizes Omkara is Atman Atman is Paramatman Paramatman is Brahma Brahma is Omkara Omkara is Brahma such a person alone deserves to be called Muni He Itaraha Janahana not anybody else that means what? He becomes Brahma Jnani. He goes beyond fear he never grieves that means he ever remains Paramananda Swaroopaha Anandoham Anandoham Anandoham Shivoham Sachidanandoham Shivoham Shivoham So one who has known Om which is soundless and the source of infinite sounds as well and which is ever peaceful on account of the destruction of all duality he alone is the real sage and none other. So the Omkara as Atman to the ground of dissolution it is auspicious and such a person is called Muni with this 29th Karika the Agama Prakaranam consisting of 12 Mantras with this the Mandukya Upanishad is over and 29 Karikas of Gaudapada is also over by God's grace we have been able to complete the Agama Prakaranam what is the essence of it? We come from God, we live in God, we go back to God and to go back to God this Omkara is the only bridge that allows us to cross this ocean of Samsara and becomes completely merged like a small drops of water falling on a mountain top travels through thousands of miles becoming known as different names like Ganga etc. and ultimately it merges it goes back to its source from where it has originated which is called Samudra Nam Rupe Vihaya giving up names and forms known as only Samudra so here the analogy is Brahman with this we have come to the end of this Agama Prakaranam in my next class I will recount the summary of this Agama Prakaranam Om Jananim Sharadam Devim Ramakrishnam Jagadgurum Pada Padme Tayo Shritva Pranamami Mohur Moho May Ramakrishna Holy Mother and Swami Vivekananda bless us all with Bhakti with Gnanam with Medha Shakti Jai Ramakrishna